谁之文明?何种标准?——论国际法中“文明标准”的起源、演变与霸权逻辑  

Whose Civilization?What Standard?:On the Origin,Evolution and Hegemonic Logic of“the Standard of Civilization”in International Law

作　　者：郑戈[1] Zheng Ge

机构地区：[1]上海交通大学凯原法学院,上海200240

出　　处：《华东师范大学学报(哲学社会科学版)》2025年第2期31-42,179,共13页Journal of East China Normal University(Humanities and Social Sciences)

摘　　要：以“文明”为线索来梳理现代国际法的历史并非佩里·安德森的独创,批判性地讨论“文明”的西方中心主义内核也不是他的首倡。但“文明的标准”一文以简洁清晰且强劲有力的笔触向我们揭示了国际法话语体系底层逻辑中的帝国主义和殖民主义内核,以及“文明”概念在其中所发挥的整合性作用。通过展示一个披着普世主义外衣的地方性概念如何界定、压制乃至抹杀与之不同的人类群体的独特性,这种批判性工作为创造更加公平的、尊重文化差异性和独特性的、以多边主义对话机制来营造的进步主义国际秩序打开了想象空间。围绕安德森的演讲及其发表的论文,一方面在批判的层面与他进行对话,补强他的历史叙事中缺失的部分,另一方面也意在补充批判理论有意避开的建构性尝试,并以中国文化传统中固有的文明概念为线索提出一种构想“人类命运共同体”的理论思路。Perry Anderson is not original in combing the history of modern international law with“civilization”as a clue,nor is it his initiative to critically discuss the occidentalist core of“civilization”.Nevertheless,his paper“The Standard of Civilization”reveals to us the core of imperialism and colonialism in the underlying logic of the discourse system of international law,as well as the integrated role played by the concept of“civilization”.By demonstrating how a parochial concept masquerading as universalism can define,suppress,and even eradicate the uniqueness of diverse human groups,this seminal work stimulates the imagination for a more equitable and progressive international order.Such an order would respect cultural differences and distinctiveness,and it would be constructed through multilateral dialogue mechanisms.On the one hand,this paper seeks to engage in a critical dialogue with Anderson’s work to reinforce the missing elements of his historical narrative;on the other hand,it also aims to complement the construction efforts that critical theories intentionally overlook,by proposing a theory for building a“human community with a shared future”.This proposition is grounded in the concept of civilization inherent in the Chinese cultural tradition as a guiding thread.

关 键 词：国际法 文明的标准 欧洲中心主义 

分 类 号：G63[文化科学—教育学]